[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘百法明門論開宗義記](https://indike.org/pramana/in.bauddha.taisho.2810) › 1.20.6 # 大乘百法明門論開宗義記 1.20.6 大乘百法明門論開宗義記 1.20.6 - **Language:** Classical Chinese ### [1.20.6](https://indike.org/pramana/in.bauddha.taisho.2810.1.20.6) 說熏成彼相見種故。 謂前五識所起相分託第八識相分而生。 故與第八熏相分種。 若第七識託第八識見分而生。 故與第八熏見分種。 其第六識具緣第八所有相見熏相見種。 此既無始常熏不絕。 故無始來有異熟種。 若爾第八非唯無記。 能熏七識通三性故。 答。 所杖本質是無記故。 所起相分非善惡故。 故所熏種性唯無記。 更有問答。 恐繁止之。 熏習雖齊藉緣不等。 故令八識斷常有殊。 謂八識緣總有十種。 一總共所依緣。 即通依根。 彼現行識依種識故。 二染淨所依緣。 即染淨根。 緣染淨事依彼轉故。 三分別所依緣。 即分別根。 依分別心緣色等故。 四不共所依緣。 即五色根。 要俱有根識方生故。 五親辨自體緣。 謂即種子。 要親從種生識體故。 六驚動令起緣。 謂即作意。 於所引心有警能故。 七所託牽引緣。 謂所緣境。 有境界牽識方生故。 八開導令起緣。 謂前念識將滅能引後念起故。 九非礙令起緣。 謂即虛空。 若有礙者不能了故。 十照了令見緣。 謂即光明。 以於闇中不能見故。 此中眼識具有十緣。 隨闕一種必不生故。 耳具九緣。 謂除光明。 以於闇中亦能聞故。 鼻舌身三具有八緣。 皆除空者。 合中知故。 第六意識唯具六緣。 除五色根。 不依彼故。 除分別根。 即自體故。 若第八識具有五緣。 除第六識及通依根。 第八不依間斷識故。 自體不可依自體故。 若第七識唯具四緣。 除所緣境。 以彼所緣即所依根無別體故。 說依彼轉而緣彼故。 藉緣多少斷常有殊。 由此三界通局亦異。 謂前五識行相麁動。 不能思慮唯外門轉。 起藉多緣。 所藉眾緣時多不具故。 起時少間斷時多。 若鼻舌識唯欲界繫。 色無香味無段食故。 眼等三識不通無色。 厭色生彼天。 無色根境故。 雖有定果色無業果色故。 設至佛果成所作智相應淨識亦有間斷。 所緣俗境有斷滅故。 第六意識雖亦麁動。 自能思慮內外門轉　不藉多緣。 而所藉緣無時不具。 應一切時常能現起。 亦通三界一切地行。 由違緣故。 五位斷滅。 故起時多不起時少。 五位者何生無想天。 即下所說無相異熟。 及無想定滅受想定。 睡眠悶絕。 五位名義如下所明。 若至佛果妙觀察智相應淨識常無間斷。 於一切時觀真俗故。 若第七識無始時來一類相續恒無間斷。 亦通三界一切地中。 與賴耶等為所依故。 然於三位而有轉易。 謂阿羅漢及滅盡定。 出世道中而無染分淨分。 末那亦無間斷。 平等性智常相應起。 恒緣平等真俗理故。 若第八識於有漏位。 三界九地恒轉如流。 恒言遮斷。 轉表非常。 猶如暴流因果法爾。 非斷非常是緣起理。 故與趣生而為報體。 乃通三界一切地中。 由漏無漏三位名殊。 隨其名體有捨不捨。 謂於二乘無學果位菩薩七地捨賴耶名異熟識體。 菩薩將得菩提時捨。 聲聞獨覺入無餘依涅槃時捨。 無垢識體無有捨時。 大圓鏡智常相應故。 諸善法影常現前故。 利樂有情無盡期故。 然八識義差別無邊。 恐文繁廣略示綱要。 > \[It is explained that\] they perfuse and form the seeds of those nimittabhāgas and darśanabhāgas. That is, the nimittabhāga produced by the first five consciousnesses arises depending on the nimittabhāga of the eighth consciousness; therefore, it perfuses seeds of the nimittabhāga into the eighth \[consciousness\]. The seventh consciousness arises depending on the darśanabhāga of the eighth consciousness; therefore, it perfuses seeds of the darśanabhāga into the eighth \[consciousness\]. The sixth consciousness completely apprehends all the nimitta\[bhāgas\] and darśana\[bhāgas\] of the eighth, perfusing seeds of nimittabhāga and darśanabhāga. Since this perfusing has continued constantly without interruption from beginningless time, there have been seeds of vipāka from beginningless time. If so, the eighth would not be solely neutral (avyākṛta), because the seven perfusing consciousnesses extend across the three natures. Answer: Because the base substance (bimba) relied upon is neutral, and because the nimittabhāga produced is neither good nor bad, the nature of the seeds perfused is solely neutral. There are further questions and answers, but fearing prolixity, we cease. Although the perfusions are equal, their dependence on conditions is not uniform; therefore, it causes the eight consciousnesses to differ in their interruption and constancy. Namely, the conditions of the eight consciousnesses are ten in all: 1. The condition of the general shared basis (sādhāraṇāśraya-pratyaya), which is the universal foundational sense-faculty (indriya), because those active consciousnesses rely on the seed consciousness. 2. The condition of the basis of defilement and purity (saṃkleśavyavadānāśraya-pratyaya), which is the defiled-and-pure faculty, because operations that grasp defiled and pure affairs occur in reliance upon it. 3. The condition of the basis of conceptual discrimination (vikalpāśraya-pratyaya), which is the faculty of conceptual discrimination, because relying on the conceptual mind one apprehends forms and so forth. 4. The condition of the unshared basis (asādhāraṇāśraya-pratyaya), which are the five physical sense-faculties, because consciousness arises only when it has its co-arising faculty. 5. The condition of directly producing the self-substance (svabhāva-pratyaya), which refers to the seeds, because consciousness must directly arise from seeds. 6. The condition of startling and causing to arise (samutthāpana-pratyaya), which refers to attention (manaskāra), because it possesses the ability to alert the mind to be induced. 7. The condition of pulling through what is relied upon (ālambanakarṣaṇa-pratyaya), which refers to the cognitive object (ālambana), because only when there is an object that pulls it can consciousness arise. 8. The condition of opening and guiding to cause arising (udghāṭanāvatāraṇa-pratyaya), which refers to the consciousness of the preceding moment, which, about to perish, can induce the arising of the subsequent moment. 9. The condition of non-obstruction to cause arising (anāvaraṇa-pratyaya), which refers to space (ākāśa), because if there were obstruction one could not discern. 10. The condition of illuminating to cause seeing (āloka-pratyaya), which refers to light (āloka), because in darkness one cannot see. Among these, visual consciousness possesses all ten conditions; if any single one is missing, it will definitely not arise. Auditory \[consciousness\] possesses nine conditions, excluding light, because in darkness it can still hear. The three of olfactory, gustatory, and tactile \[consciousness\] possess eight conditions; they all exclude space because they discern through contact. The sixth mental consciousness possesses only six conditions, excluding the five physical faculties, because it does not rely on them, and excluding the faculty of conceptual discrimination, because that is its own substance. The eighth consciousness possesses five conditions, excluding the sixth consciousness and the general shared faculty, because the eighth does not rely on an intermittent consciousness, and its own substance cannot rely on its own substance. The seventh consciousness possesses only four conditions, excluding the cognitive object, because its cognitive object is just its foundational faculty and has no separate substance, for it is said to operate relying upon it and cognise it. Depending on the number of conditions they rely upon, their interruption and constancy differ. Due to this, their pervasiveness across or restriction to the three realms also varies. That is, the active characteristics of the first five consciousnesses are coarse and agitated; they cannot deliberate and operate solely at external gates; their arising depends on many conditions, and because the many conditions they depend on are often not fully present, their times of arising are few and their times of interruption are many. Olfactory and gustatory consciousnesses are bound only to the desire realm, because in \[the realm of\] form there are no smells or tastes, nor is there morsel food. The three consciousnesses of eye and so on do not extend to the formless realm, because those who detest form are born in those heavens, and there are no physical faculties or objects; although there is form resulting from meditative concentration, there is no form resulting from karma. Even if reaching the stage of buddhahood, the pure consciousness associated with the wisdom of accomplishable action (kṛtyānuṣṭhānajñāna) still has interruptions, because the conventional objects it takes as ālambana have cessation. Although the sixth mental consciousness is also coarse and agitated, it can deliberate on its own, operates at both internal and external gates, and does not depend on many conditions; since the conditions it relies on are never lacking, it should be able to actively manifest constantly at all times, and it also functions across all stages of the three realms. Due to opposing conditions, it ceases in five states, so its times of arising are many and its times of non-arising are few. What are the five states? Rebirth in the heaven of non-conception, which is the vipāka of non-conception mentioned below; the attainment of non-conception (asaṃjñisamāpatti); the attainment of cessation of sensation and conception (nirodhasamāpatti); sleep (middha); and fainting (mūrcchā). The names and meanings of the five states are as explained below. When reaching the stage of buddhahood, the pure consciousness associated with the wisdom of wondrous observation (pratyavekṣaṇājñāna) is constantly without interruption, because at all times it contemplates the ultimate and conventional \[truths\]. As for the seventh consciousness, from beginningless time it has been of a uniform continuum, constantly uninterrupted; it also extends through all the stages of the three realms, because it serves as the basis for the ālaya\[vijñāna\] and others. However, in three states it undergoes transformation: namely, in the state of arhats, in the attainment of cessation, and in the supramundane path, it is without the defiled portion. The pure portion of manas is also without interruption, arising constantly associated with the wisdom of equality (samatājñāna), because it perpetually takes the equal principle of the ultimate and conventional as its object. As for the eighth consciousness in the sāsrava state, it constantly revolves like a torrent throughout the nine stages of the three realms. 'Constantly' negates interruption; 'revolves' expresses non-permanence. Like a violent torrent, cause and effect are naturally so; neither interrupted nor permanent, this is the principle of dependent origination. Therefore, it serves as the retributive body for the destinies and births, extending through all stages of the three realms. Due to the sāsrava and anāsrava \[states\], it has different names in three states, and according to their name and substance, there is abandonment or non-abandonment. That is, at the fruitional stage of the non-learners (aśaikṣa) of the two vehicles and the seventh bhūmi of bodhisattvas, the name of ālayavijñāna is abandoned. The substance of the vipākavijñāna is abandoned by bodhisattvas when they are about to attain bodhi, and by śrāvakas and pratyekabuddhas when they enter the nirvāṇa without remainder. There is never a time when the substance of the immaculate consciousness (amalavijñāna) is abandoned, because it is constantly associated with the great round mirror-like wisdom (ādarśanajñāna), because the images of all good dharmas constantly manifest before it, and because the period of benefiting and gladdening sentient beings is inexhaustible. However, the doctrinal meanings of the eight consciousnesses are boundless in their differences; fearing that the text would become too lengthy, we briefly indicate the essential outline. > — English (machine translation) (machine translation) - [Previous: 1.20.5](https://indike.org/pramana/in.bauddha.taisho.2810.1.20.5) - [Next: 1.21](https://indike.org/pramana/in.bauddha.taisho.2810.1.21) - [Up: 1.20](https://indike.org/pramana/in.bauddha.taisho.2810.1.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2810~en-mt.1.20.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2810.1.20.6](https://indike.org/pramana/in.bauddha.taisho.2810.1.20.6) · Pramāṇa